stood privately and publickly; by individuals and by churches adopting that confession, for nearly, if not quite, a century later; but that the opinion and practice of the best and holiest men who were contemporary with, or flourished shortly after, that memorable assembly, coincided perfectly with the doctrine of this volume.

It is not necessary to go into further details. The preceding pages are believed to have shewn, that the communion for which they plead is enjoined in the word of God-was understood to be so enjoined by the Apostolick and primitive church-was acted upon under that persuasionwas contended for in opposition to every sort of sectaries—was asserted, and the doctrine of it inserted, in the briefest summary of faith ever current in the churches, the apostles' creed-was maintained at the revival of the cause of God and truth at the Reformation-was practised to the greatest extent in the best of churches in the best of times-was cordially received by that venerable representation of evangelical interests, the assembly of divines at Westminster -is in perfect unison with the known convictions and conduct of the most glorious champions of the cross whom England ever saw-was not only received, but is formally, explicitly, and fully, maintained in their confession of faith-has been.

reasserted and vindicated by the church of Scotland, thirty years before the Secession-and stands, at this hour, a conspicuous part of the solemn, publick, profession of churches which, on both sides of the Atlantick, have originated from her.

Were it safe to reason from profession to conduct, the inference from these premises would be, that all who have adopted the Westminster confession of faith as the confession of their own faith, would most cordially reciprocate the best offices of Christian love; would join together in sweet communion; would hail as a brother, and welcome to their sacramental table, every one who bears the image of their glorified Lord.

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But what are the facts? Not only is the Catholick church divided, but many even of those particular churches which are thus united in the same faith, and organized under, substantially, the same order, stand aloof from each other as if they were strangers and foreigners," and not "fellowcitizens with the saints and of the household of God.". In some of them, at least, the very fact of belonging as a member to any other Christian denomination, is a regular and almost insuperable obstacle to communion. If a Christian, however, his character and conversation may adorn the doctrine of God his Saviour, should happen, in the course of providence, to be present at one of

their "solemn feasts," and should desire, with them, to "pay his vows unto the Lord," he is repulsed. "Why? Are not his professed principles the same with your own?" "The very same:" Does he not give as satisfactory proofs of ‘living by faith upon the Son of God,' as are given by those whom you invite, welcome, urge to your sacramental fellowship?" "It cannot be denied." But identity of principle and a life of faith upon the Son of God are lame recommendations! It is not enough that he is a Christian, he must also be a sectarian to follow Christ goe goes for nothing, unless he follow us? And so, with the traits of his master's image strong upon him, he is shut out among the profane je bod-lar pada

On the other hand, when members of these churches have an opportunity of shewing forth the Lord's death in a church which wears his name, though it wear not theirs; and breathes his spirit, though it repeat not their watch-word, nor keep their countersign; they will not, when asked, touch his sacred memorials. "This do in remembrance of ME," weighs upon their consciences no where but in their own precincts; and they will rather withhold their testimony to his dying love, than recognise their union with fellow-believers all whose feelings and habits have not been melted down and amalgamated with their

own peculiarities in the crucible of party-zeal. Should they, however, at any time, break through these restrictions should they mingle their tears of thankfulness, and their hymns of praise, with those who having "obtained like precious faith with themselves," are putting their seal to their privileges and their hope at the table of their common Lord,—they become objects of suspicion; their conduct is reproved as disorderly; the communion which they have held is pronounced offensive; and their brethren become as alarmed and indignant, as if their honouring the Lord Jesus Christ in his acknowledged ordinances › and members were a real scandal-an “iniquity to be punished by the judges !!"

Nay, to such a length is this fastidiousness carried in certain churches, that the simple hearing of the gospel, from the mouth of the most faithful minister who happens not to be within their own circle, is accounted an ecclesiastical crime; and a sufficient ground of church-censure! And should such a minister be, on any occasion, admitted in ministerial communion to one of their pulpits, however honoured he may have been of God-I tremble to write it-Blasphemy itself could hardly excite a greater ferment!! It would be vain to deny the accuracy of this statement. It is the truth, the plain truth, and nothing

but the truth. The facts which justify it are notorious to the whole world.

Such being the relative situation of several churches, comprising many congregations, and an immense multitude of individuals, it is natural to inquire into the history of so strange a pheno

menon.

It may be laid down as a general rule with regard to human disagreements, that the causes which produce them are very different from the reasons which are assigned for their vindication: It being nothing uncommon, with our sinful and inconsistent race, to father upon Conscience the offspring of Passion and to clothe, with the sanctions of religion, whatever accords with the power of habit, or flatters the vanity of name. But supposing the present case to be an exception that the churches have, in this instance, escaped the common infirmity; and that the alleged are the real causes of their distant, not to say hostile, deportment toward each other; it is impossible, considering t scriptural doctrine and

their own concurrent faith concerning the unity of the body of Christ, it is impossible for a sound mind to be convinced by any thing short of demonstration, that their actual state is either pleasing to God or beneficial to man. Nor is this an unreasonable demand-For,